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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 17:17–19. His four-level outline is real structure in the source text, so it is rendered as structure.
The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good.
I.Here is the petition (Joh 17:17):
Sanctify them through thy truth, through thy word, for thy word is truth; it is true - it is truth itself. He desires they may be sanctified,
1.As Christians. Father, make them holy, and this will be their preservation, Th1 5:23. Observe here,
(1.)The grace desired - sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of sanctification in them, strengthen their faith, inflame their good affections, rivet their good resolutions." [2.] "Carry on that good work in them, and continue it; let the light shine more and more." [3.] "Complete it, crown it with the perfection of holiness; sanctify them throughout and to the end." Note, First, It is the prayer of Christ for all that are his that they may be sanctified; because he cannot for shame own them as his, either here or hereafter, either employ them in his work or present them to his Father, if they be not sanctified. Secondly, Those that through grace are sanctified have need to be sanctified more and more. Even disciples must pray for sanctifying grace; for, if he that was the author of the good work be not the finisher of it, we are undone. Not to go forward is to go backward; he that is holy must be holy still, more holy still, pressing forward, soaring upward, as those that have not attained. Thirdly, It is God that sanctifies as well as God that justified, Co2 5:5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.
(2.)The means of conferring this grace - through thy truth, thy word is truth. Not that the Holy One of Israel is hereby limited to means, but in the counsel of peace among other things it was settled and agreed,
[1.]That all needful truth should be comprised and summed up in the word of God. Divine revelation, as it now stands in the written word, is not only pure truth without mixture, but entire truth without deficiency.
[2.]That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (Pe1 1:23), and the food of the new life, Pe1 2:1-2.
2.As ministers. "Sanctify them, set them apart for thyself and service; let their call to the apostleship be ratified in heaven." Prophets were said to be sanctified, Jer 1:5. Priests and Levites were so. Sanctify them; that is, (1.) "Qualify them for the office, with Christian graces and ministerial gifts, to make them able ministers of the New Testament." (2.) "Separate them to the office, Rom 1:1. I have called them, they have consented; Father, say Amen to it." (3.) "Own them in the office; let thy hand go along with them; sanctify them by or in thy truth, as truth is opposed to figure and shadow; sanctify them really, not ritually and ceremonially, as the Levitical priests were, by anointing and sacrifice. Sanctify them to thy truth, the word of thy truth, to be the preachers of thy truth to the world; as the priests were sanctified to serve at the altar, so let them be to preach the gospel." Co1 9:13, Co1 9:14. Note, [1.] Jesus Christ intercedes for his ministers with a particular concern, and recommends to his Father's grace those stars he carries in his right hand. [2.] The great thing to be asked of God for gospel ministers is that they may be sanctified, effectually separated from the world, entirely devoted to God, and experimentally acquainted with the influence of that word upon their own hearts which they preach to others. Let them have the Urim and Thummim, light and integrity.
II.We have here two pleas or arguments to enforce the petition for the disciples' sanctification: -
1.The mission they had from him (Joh 17:18): "As thou hast sent me into the world, to be thine ambassador to the children of men, so now that I am recalled have I sent them into the world, as my delegates." Now here,
(1.)Christ speaks with great assurance of his own mission: Thou hast sent me into the world. The great author of the Christian religion had his commission and instructions from him who is the origin and object of all religion. He was sent of God to say what he said, and do what he did, and be what he is to those that believe on him; which was his comfort in his undertaking, and may be ours abundantly in our dependence upon him; his record was on high, for thence his mission was.
(2.)He speaks with great satisfaction of the commission he had given his disciples "So have I sent them on the same errand, and to carry on the same design;" to preach the same doctrine that he preached, and to confirm it with the same proofs, with a charge likewise to commit to other faithful men that which was committed to them. He gave them their commission (Joh 20:21) with a reference to his own, and it magnifies their office that it comes from Christ, and that there is some affinity between the commission given to the ministers of reconciliation and that given to the Mediator; he is called an apostle (Heb 3:1), a minister (Rom 15:8), a messenger, Mal 3:1. Only they are sent as servants, he as a Son. Now this comes in here as a reason,
[1.]Why Christ was concerned so much for them, and laid their case so near his heart; because he had himself put them into a difficult office, which required great abilities for the due discharge of it. Note, Whom Christ sends he will stand by, and interest himself in those that are employed for him; what he calls us out to he will fit us out for, and bear us up in.
[2.]Why he committed them to his Father; because he was concerned in their cause, their mission being in prosecution of his, and as it were an assignment out of it. Christ received gifts for men (Psa 68:18), and then gave them to men (Eph 4:8), and therefore prays aid of his Father to warrant and uphold those gifts, and confirm his grant of them. The Father sanctified him when he sent him into the world, Joh 10:36. Now, they being sent as he was, let them also be sanctified.
2.The merit he had for them is another thing here pleaded (Joh 17:19): For their sakes I sanctify myself. Here is,
(1.)Christ's designation of himself to the work and office of Mediator: I sanctified myself. He entirely devoted himself to the undertaking, and all the parts of it, especially that which he was now going about - the offering up of himself without spot unto God, by the eternal Spirit. He, as the priest and altar, sanctified himself as the sacrifice. When he said, Father, glorify thy name - Father, thy will be done - Father, I commit my spirit into thy hands, he paid down the satisfaction he had engaged to make, and so sanctified himself. This he pleads with his Father, for his intercession is made in the virtue of his satisfaction; by his own blood he entered into the holy place (Heb 9:12), as the high priest, on the day of atonement, sprinkled the blood of the sacrifice at the same time that he burnt incense within the veil, Lev 16:12, Lev 16:14.
(2.)Christ's design of kindness to his disciples herein; it is for their sakes, that they may be sanctified, that is, that they may be martyrs; so some. "I sacrifice myself, that they may be sacrificed to the glory of God and the church's good." Paul speaks of his being offered, Phi 2:17; Ti2 4:6. Whatever there is in the death of the saints that is precious in the sight of the Lord, it is owing to the death of the Lord Jesus. But I rather take it more generally, that they may be saints and ministers, duly qualified and accepted of God.
[1.]The office of the ministry is the purchase of Christ's blood, and one of the blessed fruits of his satisfaction, and owes its virtue and value to Christ's merit. The priests under the law were consecrated with the blood of bulls and goats, but gospel ministers with the blood of Jesus.
[2.]The real holiness of all good Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it, Eph 5:25, Eph 5:26. And he that designed the end designed also the means, that they might be sanctified by the truth, the truth which Christ came into the world to bear witness to and died to confirm. The word of truth receives its sanctifying virtue and power from the death of Christ. Some read it, that they may be sanctified in truth, that is, truly; for as God must be served, so, in order to this, we must be sanctified, in the spirit, and in truth. And this Christ has prayed for, for all that are his; for this is his will, even their sanctification, which encourages them to pray for it,
Historical interpretation
Historical Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Let us pay attention to the distinction of the Godhead from the flesh. In each there speaks one and the same Son of God, for each nature is present in him. And yet, while it is the same person who speaks, he does not always speak in the same way. At one time you see in him the glory of God, at another time human characteristics. As God he speaks the things of God because he is the Word. As man he speaks in a human way because he speaks in my nature.… Even the letter itself [here] teaches us that it is not the Godhead but the flesh that needed sanctification. For the Lord himself said, “And I sanctify myself for them,” in order that you may acknowledge that he is both sanctified in the flesh for us and sanctifies by virtue of his divinity.
(Hom. lxxxii) Or thus: For their sakes I sanctify Myself, i. e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth; i. e. For I make them too an oblation to Thee; either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle saith, Present your bodies a living sacrifice, holy. (Rom. 12:1)
"And for their sakes I sanctify Myself, that they also might be sanctified in the truth." What is, "I sanctify Myself"? "I offer to Thee a sacrifice." Now all sacrifices are called "holy," and those are specially called "holy things," which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not in type, but by the truth itself, He therefore saith, "That they may be sanctified in Thy truth." "For I both dedicate them to Thee, and make them an offering"; this He saith, either because their Head was being made so, or because they also were sacrificed; for, "Present," it saith, "your bodies a living sacrifice, holy"; and, "We were counted as sheep for the slaughter." And He maketh them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, "I sanctify," is clear from what follows.
[Christ says], “The reason I bring myself to the passion is so that through me they may obtain the sanctification that comes through the Spirit, and be sanctified and be empowered to preach the truth, being certain of the hope of the resurrection.” He says that he sanctifies himself because, after the passion, he would hurry to heaven along with his own body and be in holiness.
(Tr. cviii) It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctify Myself; i. e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i. e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was made flesh. For then He sanctified Himself in Himself, i. e. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He saith, And for their sakes I sanctify Myself, i. e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i. e. even as Myself; and in the truth, i. e. Myself.
But since, on the ground that the Mediator between God and men, the man Christ Jesus, has become Head of the Church, they are His members; therefore He says in the words that follow, "And for their sakes I sanctify myself." For what means He by the words, "And for their sakes I sanctify myself," but I sanctify them in myself, since they also are [part of] myself? For those of whom He so speaks are, as I have said, His members; and the head and body are one Christ, as the apostle teaches when he says of the seed of Abraham, "And if ye be Christ's, then are ye Abraham's seed," after having said before, "He saith not, And to seeds, as in many, but as in one, And to thy seed, which is Christ." If, then, the seed of Abraham is Christ, what else is declared to those to whom he says, "Then are ye Abraham's seed," but then are ye Christ? Of the same character is what this very apostle said in another place: "Now I rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh." He said not, of my afflictions, but "of Christ's;" for he was a member of Christ, and in his persecutions, such as it behoved Christ to suffer in the whole of His body, he also was filling up his own share of His afflictions. And to be assured of the certainty of this in the present passage, give heed to what follows. For after saying, "And for their sakes I sanctify myself," to let us understand that He thereby meant that He would sanctify them in Himself, He immediately added, "That they also may be sanctified in the truth." And what else is this but in me, in accordance with the fact that the truth is that Word in the beginning which is God? In whom also the Son of man was Himself sanctified from the beginning of His creation, when the Word was made flesh, for the Word and the man became one person. Then accordingly He sanctified Himself in Himself, that is, Himself the man in Himself the Word; for the Word and the man is one Christ, who sanctifies the manhood in the Word. But in behalf of His members He says, "And for their sakes I,"-that is, that the benefit may be also theirs, for they too are [included in the] I, just as it benefited me in myself, because I am man apart from them-" I sanctify myself," that is, I sanctify them as if it were my own self in me, since in me they also are I. "That they also may be sanctified in the truth." For what else mean the words "they also" but ["they"] in the same way as I; "in the truth," and that "truth" am I?
Christ called down on us the ancient gift of humanity, that is, sanctification through the Spirit and communion with the divine nature, his disciples being the first to receive it. For the saying is true that the hard-working farmer ought to have the first share of the crops. But, in order for him to have preeminence in this—for it is fitting that … he is seen as the beginning and the gate and the way of every good thing for us—he is inspired to add what follows, namely, the words “for their sake I consecrate myself.”
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Summary
John 17:19, a pivotal verse within Jesus' High Priestly Prayer, profoundly articulates the purpose of His voluntary self-consecration: to enable the sanctification of His followers through the divine truth. This statement reveals the deep, intentional connection between Christ's unique dedication to His redemptive mission and the spiritual purity and setting apart of all who believe in Him, establishing the foundation for their holiness and service to God.
Context
Literary Context
This verse is embedded within Jesus' extended prayer to the Father, recorded in John 17, often referred to as His High Priestly Prayer. Delivered just hours before His arrest and crucifixion, this prayer moves from Jesus' request for His own glorification (John 17:1-5) to intercession for His immediate disciples (John 17:6-19) and then, significantly, for all future believers (John 17:20-26). Verse 19 specifically culminates Jesus' intercession for His disciples, revealing the ultimate purpose of His own sacrificial dedication as the means by which they, and by extension all believers, might be set apart and made holy. It directly follows Jesus' prayer for their protection from the evil one and His declaration that they are not of the world, just as He is not of the world (John 17:14-16). Furthermore, it builds upon the concept of sanctification through truth introduced in John 17:17, where Jesus prays, "Sanctify them through thy truth: thy word is truth."
Historical & Cultural Context
The concept of "sanctification" (making holy or setting apart) was deeply rooted in Old Testament Jewish thought and practice. Objects, places, and people could be sanctified, meaning consecrated or dedicated exclusively for God's purposes (e.g., the tabernacle, priests, sacrifices). This often involved ceremonial purification. However, Jesus' statement here transcends mere ritual. While He was sinless and therefore did not need purification in the sense of cleansing from sin (Hebrews 4:15), His "sanctifying" Himself speaks to His unique, voluntary dedication and consecration for the ultimate redemptive work—His atoning sacrifice on the cross. This act fulfills and redefines the Old Testament sacrificial system, presenting Himself as the perfect, unblemished offering, set apart for the Father's will and the salvation of humanity. His self-offering is the ultimate act of dedication, making possible the true holiness of His people.
Key Themes
This verse powerfully contributes to several key themes within the Gospel of John and Christian theology. Firstly, it highlights Jesus' Priestly Role and Self-Sacrifice. As the Great High Priest, Jesus not only intercedes for His people but also uniquely offers Himself as the perfect sacrifice, an act of self-consecration that is foundational to salvation. Secondly, it underscores the Nature of Sanctification, showing it to be both a positional reality (being set apart by God) and a progressive process (growing in holiness through God's truth). Believers are declared holy in Christ and are simultaneously called to live out that holiness. Thirdly, the verse emphasizes the Indispensable Role of Truth. "Truth" in John's Gospel is not merely propositional but profoundly personal, embodied in Jesus Himself, who declared, "I am the way, the truth, and the life". It also refers to God's revealed Word, as seen in John 17:17. Thus, believers are sanctified by encountering, believing, and living in accordance with the person and revelation of Christ.
Exposition and Analysis
Key Word Analysis
Meaning "to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate." When Jesus says "I sanctify myself," it does not imply He needed cleansing from sin, as He was perfectly holy. Rather, it signifies His deliberate act of consecrating or dedicating Himself for the specific, divine purpose of His redemptive mission, culminating in His death and resurrection. For believers, this same word refers to both their positional holiness (being set apart by God at conversion) and their progressive holiness (the ongoing process of being made more like Christ through the Spirit and the Word).
A reflexive pronoun meaning "of myself." The inclusion of "myself" (Greek emautoû) emphasizes the voluntary and self-initiated nature of Jesus' act. He was not compelled but willingly dedicated Himself, highlighting the profound love and obedience inherent in His sacrifice. This self-determination underscores the unique efficacy of His consecration for the benefit of others.
Meaning "truth." This term is central to John's Gospel. Here, "the truth" refers not merely to abstract concepts but to God's revealed reality, which is embodied in Jesus Christ Himself (John 14:6) and expressed through God's Word (John 17:17). It is through embracing and living by this divine truth—the person and revelation of Christ—that believers are set apart and transformed.
Verse Breakdown
"And for their sakes I sanctify myself"
This clause reveals the profound vicarious nature of Jesus' self-consecration. "For their sakes" (Greek hypér autōn) indicates that His act of setting Himself apart was entirely for the benefit and on behalf of His disciples (and, by extension, all future believers). Jesus, being without sin, did not need to be purified; rather, He consecrated Himself as the perfect, unblemished sacrifice, fully dedicating Himself to the Father's redemptive plan. This was a deliberate, voluntary act of self-offering, distinct from any ritualistic purification, aimed at fulfilling His unique priestly and sacrificial role.
"that they also might be sanctified"
This is the explicit purpose clause, explaining why Jesus sanctified Himself. His self-consecration is the enabling condition for the sanctification of His followers. The phrase "they also" draws a direct parallel between Jesus' unique act and the resulting state of His disciples. Their sanctification involves being set apart by God for His holy purposes, cleansed from sin's defilement, and progressively transformed into Christ's likeness. It encompasses both a positional holiness (being declared holy in Christ) and a progressive holiness (the ongoing process of growth in practical righteousness).
"through the truth"
This final phrase identifies the indispensable means by which believers are sanctified. "The truth" is not an abstract concept but is intrinsically linked to the person of Jesus Christ Himself, who is the embodiment of truth (John 14:6), and to God's revealed Word (John 17:17). Believers are set apart and grow in holiness as they embrace, believe, and live according to the divine revelation found in Christ and His Word, allowing it to transform their minds and lives.
Literary Devices
John 17:19 effectively employs several literary devices to convey its profound theological message. The most prominent is the Purpose Clause, indicated by "that they also might be sanctified," which clearly states the telos or ultimate goal of Jesus' self-consecration. This highlights the intentionality and divine design behind Christ's actions. There is also a strong sense of Parallelism or Correspondence between Jesus' act and the believers' experience: "I sanctify myself, that they also might be sanctified." This parallel emphasizes that the disciples' holiness is directly contingent upon and flows from Christ's unique dedication. Furthermore, the concept of "sanctify" carries rich Symbolism, drawing upon Old Testament sacrificial and priestly language. While Jesus' act is far superior to any ritual, the term evokes the idea of being set apart for divine service and offering, which He perfectly fulfills as the ultimate sacrifice. The phrase "through the truth" also functions as a Means Clause, specifying the instrument through which this sanctification is achieved, thereby underscoring the vital role of divine revelation in the believer's journey of holiness.
Theological and Thematic Connections
John 17:19 stands as a cornerstone for understanding the nature of Christian holiness and the means by which it is achieved. It reveals that our sanctification is not self-generated but is fundamentally rooted in the vicarious and purposeful self-consecration of Jesus Christ. His act of setting Himself apart for the cross—the ultimate expression of His obedience and love—is the divine basis upon which believers are declared holy (positional sanctification) and empowered to live holy lives (progressive sanctification). This verse connects Jesus' priestly ministry directly to the practical outworking of holiness in the lives of His followers, emphasizing that true spiritual purity is inseparable from an engagement with and submission to "the truth" embodied in Christ and revealed in God's Word. It underscores that holiness is both a gift received and a life lived in response to the immense sacrifice of Christ.
Reflection and Application
John 17:19 serves as a profound reminder of the immense cost of our salvation and the glorious purpose for which Christ set Himself apart. Understanding that Jesus voluntarily consecrated Himself for our sakes should ignite a deeper sense of gratitude and inspire a corresponding commitment to holiness in our own lives. Because we have been set apart by Christ, we are called to live as those who are set apart. This means actively pursuing practical holiness, not as a means to earn salvation, but as a joyful response to the salvation already secured by Christ's sacrifice. The verse also highlights the critical role of "truth"—God's Word and the person of Jesus—as the instrument of our ongoing sanctification. Therefore, daily engagement with Scripture, meditation on Christ's character, and obedience to His commands are not optional extras but essential disciplines for growing in Christ-likeness. Our lives, set apart through Christ and continually shaped by His truth, become a living testimony to His transforming power in a world desperately in need of His light.
Questions for Reflection
FAQ
What does "I sanctify myself" mean for Jesus, since He was sinless and therefore didn't need to be purified?
When Jesus says, "I sanctify myself," it does not imply that He needed cleansing from sin, as He was perfectly sinless (Hebrews 4:15). Instead, the Greek word hagiázō (sanctify) here means to consecrate, dedicate, or set apart for a specific, holy purpose. Jesus' statement signifies His deliberate, voluntary, and complete dedication of Himself to the Father's will and His redemptive mission, which culminated in His sacrificial death on the cross. He was setting Himself apart as the perfect, unblemished offering, the ultimate sacrifice that would atone for the sins of humanity. This act of self-consecration was unique to Him as the Son of God, fulfilling His role as the Great High Priest who would offer Himself once for all (Hebrews 7:27).
Christ-Centered Fulfillment
John 17:19 finds its profound Christ-centered fulfillment in Jesus' role as the ultimate High Priest and the perfect sacrificial Lamb. His declaration, "I sanctify myself," is the very essence of His atoning work, where He, being without blemish or spot (1 Peter 1:19), willingly set Himself apart for the divine purpose of redemption. This act of self-consecration is the foundation upon which the New Covenant is established, fulfilling all the Old Testament types and shadows of sacrifices and priestly consecrations. Through His singular, perfect offering of Himself on the cross, Jesus accomplished what no animal sacrifice or human priest ever could: He made a way for humanity to be truly sanctified and reconciled to God. His self-sanctification is the means by which believers are not only positionally set apart in Him, receiving a new identity as God's holy people (1 Corinthians 1:2), but are also progressively transformed into His likeness "through the truth" of His Word and Spirit (2 Corinthians 3:18). Thus, Jesus' act of sanctifying Himself is the very heart of the gospel, enabling our holiness and drawing us into a deeper communion with the Father.